Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	apostle_n	die_v	sin_n	7,938	5	5.1502	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85448	The oracle of God A sermon appointed for the Crosse, and preached in the Cathedrall Church of St. Paul, in London, on the 20. day of December, being the Sunday before Christmasse, anno Dom. 1635. By Iohn Gore rector of Wenden-lofts in Essex.	Gore, John, Rector of Wendenlofts, Essex.	1646 (1646)	Wing G1294; ESTC R229607	27,053	49

if your case be the same your comfort is the same for God is no accepter of persons his Grace is as sufficient for the one as for the other 1. Saint Paul was Homo in Christo he was a man in Christ as you may see by the second verse of this chapter I knew a man in Christ that was taken up into the third Heaven Art thou such a one I meane art thou regenerate and become a new creature for he that is in Christ is a new creature 2 Cor. 5. 17. dost thou daily renew thy repentance and renew thy obedience and renew thy duty and devotion to God And is it a griefe to thy soule that so much of the old leaven thy old corruption remaines still in thy heart Then take this holy Scripture to thy comfort and assure thy selfe though thy conscience disquiet thee Gods Grace will be sufficient for thee contrarily if thou beest an old weather-beaten sinner an old rusty drunkard swearer and that standest at a stay and gatherest sinne like an old tree that stands and gathers mosse I must say unto thee as Peter said to Simon Magus Act. 8. thou hast neither part nor portion in this priviledge thou art not a man in Christ and consequently canst claime no interest in the Grace and favour of God 2. Saint Paul was Homo in Cruce a man upon the crosse Gal. 2. 20. I am crucified with Christ and elsewhere Colos. 2. 24. I fill up that which is behind of the sufferings of Christ in my flesh whereupon saith a Father quid deest passioni Christi nisi ut nos similia patiamur what is or what can be wanting to the sufferings of Christ but that as he tooke up his Crosse so wee take up ours and follow him for Vae portantibus crucem non sequentibus Christum woe to them that are crucified and not with Christ that beare the Crosse and follow not Christ but turne from him cleane another way It is well knowne that afflictions goe under the name of crosses now a Crosse was a piece of wood for a malefactour to dye on there was no other use of a crosse but that Affliction therefore is called a crosse because it should have the nature and power of a Crosse that is it should be a meanes to crucifie and mortifie all carnall lusts and affections in us that the more we are afflicted the more wee should dye to sinne and the lesse life and power should our corruptions have in us Thus it was with Saint Paul is it so with thee dost thou wish and desire the death of thy sinnes dost thou make this use of thy afflictions even to die daily as the Apostles speakes dost thou every day drive one naile into the body of sinne I meane one sigh or groane to God against it dost thou labour to draw blood of thy soule as they drew blood of thy Saviour I meane the teares of true repentance and is it a death to thy heart that thou canst not dye unto sinne and live unto God as thou shouldest and oughtest to doe Then looke no further for Hearts-ease but to the words of my Text and assure thy selfe what ever Crosses be upon thee Gods Grace in Gods good time shall bee sufficient to case thee Contrarywise if thou beest one that dost {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Saint Stephen speaketh Act. 7. 51. one that dost fall crosse and contrary to all but to thy sinnes and art indeede a very crosse to God himselfe and to his good Spirit by thy perverse ungodly courses I must say unto thee as the Prophet Esay saith Esay 3. 6. Woe bee unto thy soule for thou hast rewarded evill unto thy selfe thou forsakest thy owne mercy and deprivest thy selfe of the comfort of Gods Grace in the time of need 3. Saint Paul was Homo in negotiis a laborious man a man full of imployments 1 Cor. 15. 10. I laboured more then all my fellow-Apostles saith hee yet not I but the Grace of God which was with mee there 's an honest acknowledgement by whom hee profited And elsewhere he tells the Corinthians 2 Cor. 11. 9. When I was with you and wanted non obt●rpui I was not chargeable nor burthensome to any man The Learned observe that word hath his weight from Torpedo which signifieth a Crampfish a Fish they say that hath such a benumming quality that the cold of it will strike from the hook to the line from the line to the goad from the goad to the arme from the arme to the body of the fisher and so benum him take away al use and feeling of his limbes His meaning is that he was none of those idle drones that by their lazinesse and lewdnesse doe even chill and benumme and dead the charity of well-disposed people but as he laboured in preaching so hee wrought in his calling too and put himselfe to any paines rather then bee chargeable or burthensome to any friend or stranger and by this meanes it came to passe that what he wanted at home he found it abroad and Gods grace that was with him did ever supply him with that which was enough and sufficient for him Is it so with thee Thou that art a poore man art thou also an industrious and a painfull man that as Iacob got the blessing in the garment of Esau which signifieth Working so dost thou work and take paines to get the blessing of thy God dost thou labour with thy hands the thing that is good that thou mayest rather bee charitable then chargeable to him that needeth and will not thy honest labour maintaine thee nor suffice the charge that daily lyes upon thee Take comfort by this Text that now is taught thee and let not thy wants nor thy necessities dismay thee for there is a God above that hath sufficient for thee contrarily if thou beest one that live in pleasure as Saint Paul saith of that widdow {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} she was dead even while she lived one that spendest thy time in this world no otherwise then that Leviathan doth in the Sea onely by taking thy pastime therein or like those Lyllies that our Saviour speakes that neither labour nor spin but onely make a faire shew as long as it will hold Then as Iehu said to Ioram What Peace so may I say to thee What Grace or what favour canst thou looke for at the hands of God 4. Saint Paul was Homo in aerumnis a man full of cares I doe not meane of carnall or wordly cares or such as Martha's were for the things of this life for these he had cast upon God and had learned in whatsever estate he was therewith to bee content but I meane of spirituall divine religious cares for the health and welfare of the soule such as he commends in the Corinthians 2 Cor. 7. 11. as being the first fruits of Grace and godly sorrow {non-Roman} {non-Roman} {non-Roman}

diffides doe not distrust it doe not make any doubt or question of it but it will bestead thee and befriend thee and be firme and sure unto thee at any time of need It is the Apostles owne advertisement 1 Pet. 1. 13. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} trust perfectly on the Grace that is revealed and brought into the world by Jesus Christ It is a thing that a man may leane his whole weight upon and venture his whole estate upon and pawne his life and soule upon the certainety the truth and the infallibility of Gods heavenly grace to all that make their peace and put their trust in him Feare not Mary said the blessed Angel to the blessed Virgin for thou hast found favour with God as if he had said Let them feare that are out of Gods favour let them be distrustfull that are wicked and deceitfull that make no conscience of their wayes but live in the displeasure of an angry God paveant illi let them feare but noli tu feare not thou be thou steadfast unmoveable in thy affiance to God for why invenisti gratiam thou hast found favour with him in whose favour is life and whose grace will bee thy guide unto the day of death In a word then to close up this point As I said before so I say it over againe {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} gird up the loynes of your mindes and trust perfectly to the Grace of God doe it not in any wavering or timorous or unconfident manner as if God were like the Poets Tenedos Stati● malefida carinis a trustles Anchor-hold to the sea-beaten Traveller or like those deceitfull Iewes Ioh. 2. 24. to whom our Saviour durst not commit himselfe though they seemed to beleeve in his Name Oh let not thy heart entertain the least suspition the least jealousie of the faithfulnesse and fidelity of thy God but try him by thy prayers and trust him by thy faith and urge him with this Text that now is preached unto thee as St. Austin saith his mother Monica did Chyrographa tua ingerebat tibi Lord saith he shee urged thee with thy own hand-writing tell him but how hard the world goes with thee and then say ere God have done with thee if thou dost not finde his Grace to bee sufficient for thee And so I am come in the third place to shew you the efficacie and vertue of the Grace of God how and wherein the sufficiency thereof doth consist {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith the Text My Grace is sufficient The principall things whereunto the Grace of God and besides Gods Grace nothing else under heaven is available or sufficient are these that follow 1. Ad Cond●nandum to pardon and forgive us all our sinnes which would bee the bane and destruction of all our soules Grande est barathrum peccatorum meorum saith a Father sed major est Abyssus misericordiae Dei Great is the gulfe and whirlepoole of my sinnes but greater and deeper is the bottomlesse Sea of Gods Grace and mercy see that place Rom. 5. 20. where sinne abounded Grace did much more abound Hast thou abundance of sinnes let not that dishearten thee God hath abundance of Grace if thy sinnes be great his Grace is greater then thy sinnes and farre more sufficient to justifie than all thy sinnes are to condemne thy soule Onely ne desis be not thou wanting to God in thy prayers and repentance and his Grace shall never bee wanting to thee in thy pardon and forgivenesse What a golden sentence is that of St. Chrysostome {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Thou dost not thou canst not so much desire to have thy sinnes forgiven thee as God doth desire to forgive thy sinnes unto thee I forgave thee all thy debt because thou desiredst mee said that gracious Lord to his ungracious servant Mat. 18. 32. intimating unto us that if God doe not forgive us our debts if he doe not pardon and remit our sinnes we may thanke our selves the fault is our owne because we doe not desire him for if we desired him he would doe it In a word then as our Saviour asked the Cripple Iohn 5. 6. Wilt thou be made whole so wilt thou bee made holy and cleane and fit for absolution from God dost thou desire in sincerity and truth to have thy sinnes remitted and thy soule absolved by the blood and death of Jesus Christ to have all thy misdeeds expunged and blotted out that they may be as if they never had beene Then take the Prophet Esaies counsell Esay 43. 25 26. put God in remembrance of these things it is a pregnant place I pray reade and remember it I even I am he that blotteth out thy transgressions for mine owne sake and will not remember thy sinnes there 's a gracious promise but marke the condition in the next immediate words put mee in remembrance faith God and I will doe it and not otherwise for though God remember all our sinnes and can tell them better than our owne soules yet hee doth not remember them to our comfort but rather to our confusion unlesse we tell him and put him in remembrance of them so that the onely way to put our sinnes out of Gods remembrance is to put them into his remembrance the onely way to make God forget them is daily and hourely to declare them and put him in minde of them If therefore thou canst not be so good as thou wouldst bee not ashamed bee not afraid to tell God how evill thou art tell him how ungodly how unthankfull how unprofitable a servant thou hast beene unto him and desire God to mend thee and make thee such a one as he would have thee And as Ioseph of Arimathea went to Pilate begged the body of Iesus so goe thou to God and begge the Spirit of Iesus even that spirit of grace and Supplication which the Prophet speakes of Zach. 12. 10. which will come downe from heaven and bring into thy soule first Supplications to prepare thee secondly Grace to assure thee of the free and full forgivenesse of all thy sinnes And then let thy sinnes bee what they will bee sinnes of death sinnes of blood sinnes of hell if thou canst finde in thy heart to pray God will finde in his heart to pardon for his Grace is sufficient to doe it That 's the first 2. The second thing whereto the sufficiency of Gods Grace doth belong is ad consolandum to comfort those sad and heavy hearts that can no other way bee comforted I should have fainted saith David Psal. 27. 13. for all my worldly comforts but that I steadfastly beleeved to see the Lords good grace in the land of the living that is to see it before he dyed therefore we reade 1 Sam. 30. 6. when he was in great distresse had neither house nor home to shelter him neither wife nor child nor friend to be any comfort to